The Thirty-seventh Hexagram: Family

家人。天命赤烏，與兵徼期。征伐無道，誅其君傲，居止何憂。坎為赤，離為烏，巽為命，離為兵戈，伏震為征伐。震為大塗、為君，震伏故曰無道、曰誅其君。坎巽皆為伏，故曰居止。《史記周本紀》："武王伐紂，有赤烏流於王屋"，首二句謂天以赤烏示瑞，示伐紂之期至也。○天，汲古作王，兵作君，均依宋元本。

The first line of the transformed hexagram of "Family" returns to the original hexagram of "Family." Lin's commentary says: Heaven sends down the red crows as a mandate, and with the army agrees on the time to meet; the army goes out to attack the unjust state,诛戮 its arrogant ruler, and the people who dwell in their homeland have nothing to worry about. It is auspicious. Shang Binghe explains: The hexagram "Family" has fire below and wind above. The lines two to four form the trigram kan, which represents red color, and fire represents flying birds, thus forming "red crows." Wind represents orders and decrees, so it is said "heaven's mandate." Fire also represents weapons, and the trigram zhen, hidden within the hexagram, represents military campaigns. Zhen originally symbolizes the great way and the ruler, but now it is hidden and not visible, hence Lin says the other side is "unjust" and says to "kill its ruler." Kan and wind both have the meaning of concealment, hence "residing and resting," meaning to stay still. Shang also cites the "Records of the Grand Historian: The Annals of the Zhou Dynasty," which says that when King Wu attacked Zhou, red crows fell on Wangwu, which exactly matches the first two lines, meaning that heaven uses red crows to show auspicious signs, announcing that the time to attack Zhou has arrived. Notes: In the Ji Gu Ge edition, the character "heaven" is written as "king," and "army" is written as "ruler," both corrected according to the Song and Yuan editions.

乾。千歲槐根，身多斧瘢。傷夷倒掘，枝葉不存。乾為千歲，家人巽為槐，兌為斧，初二三四皆兌形。艮為節、為瘢，二三四五皆艮形，故曰身多斧瘢。巽隕落故曰傷夷，故無枝葉。○瘢，汲古作痕，非，依宋元本。三句宋元作傷癕搗理，依汲古。

The hexagram Family changes to Heaven. Lin's interpretation says: A single ancient locust tree, its roots exposed, its trunk full of scars from axes; wounded, uprooted, with not a single leaf remaining—this is the image of decay and dispersal. Shang Binghe explains: Heaven represents longevity, hence the term 'thousand years'; when encountering the hexagram Family, its upper trigram is Xun, which represents woody plants such as locust trees. The trigram Dui represents axes, although the pure Heaven hexagram does not contain the entire Dui trigram, there are everywhere signs of Dui's 'half trigram'—a half trigram is formed by taking two adjacent lines as half of a trigram. Two yang lines can serve as the lower half of Dui or the upper half of Gen. Therefore, from the first line to the fourth line, there are everywhere signs of Dui; from the second line to the fifth line, there are everywhere signs of Gen. Gen represents the joints of bamboo and wood, and the scars on the trunk are called 'scars'. Therefore, it is said that the trunk is full of axe scars. Xun also represents falling, hence the saying 'injury' and 'leaves not remaining'. Notes: The character 'scars' in the Jigusha edition is 'marks', which is incorrect; here we follow the Song and Yuan editions. The third sentence in the Song and Yuan editions reads 'injury and treatment', here we follow the Jigusha edition.

坤。喭喭諤諤，虎豹相齚。畏懼悚息，終無難惡。此亦取遇卦《家人》象。家人重離，離正反兌口相對，喭喭諤諤，語多貌，離正反兌相對艮為虎豹，故曰相齚.齚，亦兌象也。坎為畏懼。

The hexagram Family changes to the hexagram Earth. Lin's commentary says: there is much noise and argument, like tigers and leopards fighting each other; everyone is frightened and holds their breath, but in the end no disaster occurs — first there is alarm, then peace. Shang Binghe explains: this line also takes the image of the hexagram Family. The lower trigram of Family is Fire, and the trigrams from lines three to five also form Fire, so two Fires are stacked on top of each other; within the image of Fire there are two opposing Lake trigrams, representing speech and argument. "Yan yan e e" describes the appearance of many voices. Two mouths facing each other, combined with the image of Tiger and Leopard from the trigram Mountain, form "xiang ya" — ya means to bite, and the character for bite itself also represents the image of Lake. The trigrams from lines two to four form Water, and Water represents fear, so it says "fear and holding one's breath."

屯。娶於姜呂，駕迎新婦。少齊在門，夫子歡喜。震為娶，伏巽為姜呂、為震婦、為少齊。坤為門，震為夫子、為喜，《左傳昭三年》："少姜有寵於晉，謂之少齊"。

The hexagram Family changes to the hexagram屯. Lin Ci said: going to the family of the Jiang surname and Lu surname to marry, driving a carriage to bring the bride back; Shao Qi was already waiting at the gate, the husband was very happy. This is a good omen for marriage. Shang Binghe explained:屯 is Zhen below and Kan above, Zhen represents marriage; the hidden trigram in the hexagram is Xun, which represents the Jiang surname and Lu surname, that is, the royal family of the state of Qi. Xun is also the spouse of Zhen, so it is called "Zhen wife," that is, Shao Qi in Lin Ci's statement. Kun represents the family gate, Zhen represents the man, and also represents joy. Shang's reference to the "Zhaogong San" chapter of the "Zuo Zhuan": the wife of the state of Qi, Shao Jiang, married into the state of Jin and was very favored, the people of Jin called her "Shao Qi" — the "Shao Qi" in Lin Ci's statement refers to this woman from Qi.

蒙。膏壤肥澤，民人孔樂。宜利居止，長安富有。坎為膏澤，坤為壤、為民人，互震為孔樂，艮止故利居。坤為安，震為長，故曰長安，坤多故曰富有。

The hexagram Family changes to the hexagram Enlightenment. Lin's interpretation says: the land is fertile, the waters and marshes are abundant, and the people are very happy; it is suitable to reside locally, ensuring long-term peace and security, with every household well-provided for. Great auspiciousness. Shang Binghe explains: Enlightenment is composed of the trigram Water below and Mountain above. Water represents the rich and moist marshes, Earth represents the soil and also the people. The lines two to four form the trigram Thunder, which represents joy, and "Kong Le" means great joy. The trigram Mountain originally means to stop, so it is suitable to reside and settle; Earth also represents peace and stability, while Thunder represents enduring, so together they mean "long peace." Earth also represents abundance, so it is said "rich and prosperous."

需。主有聖德，上配太極。皇靈建中，授我以福。乾為聖、為主，乾天故配太極，乾為帝、為皇、為福，坎為中。○主，元本訛坐，從宋本、汲古。《詩大雅》："克配彼天"、"莫匪爾極"，《書》："建中於民，斂時五福"。

The hexagram Family changes to Need. Lin Ci said: The sovereign possesses the virtue of a sage, and can be matched with the Taiji; the heavenly spirits establish the principle of correctness and uprightness for the people below, and bestow blessings upon me. Great auspiciousness. Shang Binghe explained: Need is composed of the trigram Qian below and Kan above. Qian represents sages and sovereigns, and also represents heaven. Heaven and Taiji are both vast and boundless, so it is said 'matching with Taiji'. Qian also represents emperors and blessings, while Kan occupies the central position, representing the principle of correctness and uprightness, hence 'establishing the center'. Note: The original edition mistakenly wrote 'sit' instead of 'master', and this version follows the Song edition and the Jigugong edition. Shang also pointed out that the vocabulary used by Lin Ci has its origins: The Book of Poetry, Great Yamen, contains the lines 'can match with heaven' and 'none is not your extreme'; the Book of Documents contains 'establishing the center among the people' (from Zhonghui Zhi Gao) and 'gathering the five blessings' (from Hongfan). The phrases 'matching with Taiji', 'heavenly spirits establishing the center', and 'bestowing blessings upon me' are all derived from these idioms.

訟。耄老懞鈍，不見東西。少者弗慕，君不與謀。懸輿致仕，退歸里居。乾為老，離東坎西，坎隱故不見東西。兌為少，乾為君，今兌口向下，與乾君背，故曰弗慕、曰君不與謀。伏坤為輿，在上故曰懸輿。艮為官、為仕，伏震艮覆，故曰致仕。震為歸，坤為里。

The hexagram Family changes to the hexagram Strife. Lin Ci explains: the old man is confused and unable to distinguish east from west; the young people do not come close, and the sovereign does not consult him on state affairs; he can only hang up his carriage and resign from office, returning to live in the village. This is a sign of decline in old age and retirement from public life. Shang Binghe explains: Strife is composed of Kan below and Qian above, Qian represents the old; Li is in the east and Kan in the west. Now Kan is hidden and not visible, so it is said 'not seeing east and west'. Dui represents the young, Qian the sovereign, but in the hexagram Dui's mouth is facing down, directly opposite the Qian above, so it is said the young do not admire and the sovereign does not consult. The hidden trigram Kun represents the carriage, located above, the carriage not touching the ground, which is 'suspended carriage'; ancient people who resigned from office were called 'suspended carriage'. Gen represents official position and career, and the hidden trigram Zhen is the reverse of Gen, indicating the official position is unstable, so it is said 'retirement', retirement meaning returning the official position. Zhen represents returning, Kun represents the village, the last sentence 'retiring to live in the village' comes from this.

師。三狂北行，道逢大狼。暮宿患宅，為禍堪傷。震為狂，數三，故曰三狂，坤北故曰北行。震為行、為道，艮為狼，狼首向內，與坎室連，故曰患宅。坤為暮，坎為宿、為患、為室，故曰暮宿患宅。○堪，汲古作所，依宋元本。

The hexagram Family changes to the hexagram Army. Lin Ci said: Three wild men went north, on the way they met a big wolf; at night they sought shelter and stayed in a haunted house, the calamity they brought about was truly harmful. It is凶 (a bad omen). Shang Binghe explained: Army is composed of Kan below and Kun above. Zhen governs restlessness and frenzy, taking the number three, forming the term 'three wild men'; Kun is located in the north, so it is said 'going north'; Zhen also governs movement along roads. Gen represents a wolf, in the hexagram the wolf's head faces inward, directly connected to Kan which represents a house, so the place of lodging became a 'haunted house'. Kun represents dusk, Kan governs staying overnight and also represents worries and houses, the four characters 'dusk, staying overnight, haunted house' all come from these two hexagrams. Notes: The character '堪' in the Ji Gu Ge edition is '所', but here we follow the Song and Yuan editions.

比。更旦初歲，振除禍敗。新衣元服，拜受利福。震為旦，震覆，故曰更旦。坤為歲、為禍敗，艮手故曰振除禍敗。坤為衣服，坤黑，故曰元服。艮手為拜，坤為受，一陽居五，群陰拱之，故云利福指五。

The hexagram Family changes to the hexagram Ratio. Lin Ci says: A new day has come, a new year has begun, the misfortunes of the previous year are shaken off completely; wearing new clothes, black ceremonial robes, to receive auspiciousness and blessings. Auspicious. Shang Binghe explains: Ratio is composed of the earth below and water above. The trigram Zhen (Thunder) is the master of heaven's brightness, but in the hexagram, Zhen is inverted, forming a reversed Zhen, symbolizing that after one day ends, another day begins, hence 'more dawn' where 'more' means change. The earth represents years and misfortunes; the mountain represents the hand, using the hand to shake off and remove misfortunes, hence 'shake off misfortunes'. The earth also represents clothing, and the color of the earth is black, so 'original clothing' refers to black robes. The mountain represents bowing and greeting, and the earth represents receiving; the entire hexagram has only one yang line, the ninth line in the fifth position, occupying a high and honorable position, with all the yin lines surrounding it. Therefore, Shang's explanation of Lin Ci's 'favorable for blessings' refers precisely to this fifth line.

小畜。杲杲白日，為月所食。損上毀下，鄭昭出走。互離為日，兌為月，兌侵入離體之半，故曰日為月所食。巽為損，在上故曰損上，兌毀折在下，故曰毀下。伏坎為鄭，離為昭，鄭昭名忽，桓十一年出奔。○下。汲古作上。依宋本。

The hexagram Family changes to the hexagram Small Accumulation. Lin's interpretation says: In a bright daylight, the moon suddenly devours the sun; the upper part is damaged, the lower part is destroyed, and Zheng Zhao Gong had no choice but to flee to another country. This is ominous. Shang Binghe explains: Small Accumulation consists of Qian below and Xun above. The lines two to four form the trigram Li, which represents the sun; Dui represents the moon, and the Dui trigram invades half of the Li trigram, thus the sun is eaten by the moon, hence the saying 'the sun is devoured by the moon'. Xun represents reduction, located in the upper trigram, hence 'loss on the upper'. Dui represents destruction, located in the lower trigram, hence 'destruction on the lower'. The hidden trigram Kan represents Zheng country, and Li represents brightness, together they form Zheng Zhao Gong, whose name was Hu. In the eleventh year of Lu Huan Gong, he was expelled and fled. Note: The character 'down' in the Jigusha edition is 'up', but here we follow the Song edition.

履。君子失意，小人得志。亂擾並作，奸邪充塞。雖有百堯，顛不可救。通《謙》。艮為君子，在下故失意。坤為小人，在上故得志。坎為失、為志，坤為亂、為奸邪，震為帝，坤為百，故曰百堯。正反震故曰顛。○擾，汲古作憂，依宋元本。

The hexagram Family changes to the hexagram Following. Lin Ci says: A gentleman is in misfortune below, while a petty person is in power above; calamity and disturbance arise together, and wicked people fill the court; even with a hundred Yao, the trend of collapse cannot be reversed. Great misfortune. Shang Binghe explains: This should be viewed in relation to the hexagram of Humility, which is the opposite of Following. Opposite transformation involves flipping the yin and yang of each of the six lines. Following is composed of the hexagram Dui below and Qian above; flipping each line gives the hexagram Gen below and Kun above, which is Humility. In Humility, Gen represents the gentleman, and since Gen is in the lower position, the gentleman is in misfortune; Kun represents the petty person, and since Kun is in the upper position, the petty person is in power. Kan represents loss and the mind; Kun represents disorder and wickedness; Zhen represents the emperor, and Kun represents a hundred, hence the phrase 'a hundred Yao'. Within the hexagram, the correct Zhen and the reversed Zhen appear together, one in order and one inverted, hence the term 'upside down'. Note: The character '扰' in the Jigusha edition is '忧', but here we follow the Song and Yuan editions.

泰。仁德利洽，恩及異域。澤被殊方，福慶隱伏。作蠶不織，寒無所得。乾為仁德，兌為恩澤，坤為方域，乾為福慶，在下故隱伏。巽為蠶，巽覆故不織。乾為寒。○利，汲古作擾，依宋本。

The hexagram Family changes into the hexagram Great Peace. Lin Ci said: The virtue of benevolence spreads widely, its grace reaches distant lands; the virtue covers all directions, yet the family's blessings remain hidden and not apparent. Although silkworms are raised, the silk cannot be woven; even in cold weather, there is nothing gained. The benefit is outside but does not reach oneself. Shang Binghe explained: Great Peace consists of Heaven below and Earth above. Heaven represents benevolence and virtue, Lake represents grace, and Earth represents the four directions. Therefore, the grace reaches distant lands and the virtue covers all regions. Heaven also represents blessings, but since Heaven is in the lower position, it is in a humble place and thus hidden, hence the saying 'blessings are hidden'. The trigram Wind represents silkworms and mulberry trees; in this hexagram, the Wind trigram is inverted, indicating reversed function, hence raising silkworms but not being able to weave silk. Heaven represents cold, and the last sentence 'no gain in cold' comes from this. Note: The character 'benefit' in the汲古阁 edition is 'disturbance', but here we follow the Song edition.

否。東求金玉，反得弊石。名曰無宜，字曰醜惡，眾所賤惡。伏震為東，艮為求，乾為金玉，艮為石，互巽故曰弊石。艮為名，坤為字、為醜惡、為眾、為惡、為賤。

The hexagram Family changes to the hexagram Oppression. Lin's interpretation says: going east to seek gold and jade, one ends up picking up a piece of rotten stone; its name is called "No Suitability," its surname is called "Ugliness," and everyone despises it. This is an ominous sign of seeking beauty but obtaining ugliness. Shang Binghe explains: Oppression is composed of the Earthly element below and the Heavenly element above. The hexagram contains the trigram Zhen, which governs the east; lines two to four form the trigram Gen, which governs seeking and also mountains and stones; the Heavenly element governs gold and jade; lines three to five form the trigram Xun, which governs decay, and when combined with Gen's stone, it forms "decayed stone." Gen also governs names, and the Earthly element governs surnames, as well as ugliness, multitude, and contempt. The last three sentences all arise from the Earthly element's image.

同人。擊鼓合戰，士怯叛亡。威令不行，敗我成功。通《師》。震為鼓、為戰、為士，坤柔故曰怯。震為往、為亡、為威令，坤閉故不行，坤喪故敗。

The hexagram Family changes to the hexagram Fellowship. Lin Ci says: War drums are beaten and forces clash, but soldiers are timid and scatter in flight; the commander's orders cannot be carried out, and the hard-won victory is lost. This is a凶 (auspicious but dangerous). Shang Binghe explains: This line takes the hexagram Teacher, which is the opposite hexagram of Fellowship, to interpret it. Fellowship has the trigram Fire below and Heaven above; when the yin and yang lines are reversed, it becomes the hexagram Teacher, which has the trigram Water below and Earth above. The hexagram Teacher has the trigram Thunder, which represents drums and warfare, as well as soldiers; Earth is characterized by softness and weakness, hence 'timidity'. Thunder also represents movement and flight, as well as authority; Earth represents blockage, hence the orders cannot be carried out. Earth also represents loss, hence the victory is lost at the last moment.

大有。仲春孟夏，和氣所舍。生我嘉福，國無殘賊。伏《震》，與坎連故曰仲春，巽為孟夏。坎為和。舍，發也，伏艮為國，坎為賊，首二句言春夏之交，陽和之氣發生也。用《家人》象。

The hexagram Family changes to the hexagram Great Possession. Lin's interpretation says: In the second month of spring and the fourth month of early summer, the warm and harmonious energy is spreading out; this brings me good fortune, and there are no harmful people causing chaos in the country. It is auspicious. Shang Binghe explains: This interpretation uses the hidden trigram Zhen (Thunder) within the hexagram. Zhen is located in the east, and connects with Kan (Water), which governs winter. The season is appropriate for the middle of spring. Xun (Wind) is located in the southeast, and corresponds to the beginning of summer. Kan represents harmonious energy; the character 'she' here means to spread out. The hidden trigram Gen (Mountain) represents the state, and Kan represents thieves and harm. The first two lines refer to the flourishing of all things during the transition from spring to summer due to the rising yang energy. The entire interpretation makes use of the imagery of the hexagram Family.

謙。尹氏伯奇，父子生離。無罪被辜，長舌為災。震為伯、為父，又為子，正反震相背故曰生離。坤為罪辜，兌為舌，震形似兌而長故曰長舌。坤為災。伯奇，尹吉甫子為後母所讒，被放逐。○生，汲古作相，依宋元本。

The hexagram Family changes to the hexagram Humility. Lin Ci said: The son Boqi of the Yin family was separated from his father, though he had no guilt but was punished with criminal punishment; a long tongue brought about disaster. It is凶 (a凶 portent). Shang Binghe explained: Humility is the hexagram with mountain below and earth above. The trigram Zhen (Thunder) governs the father and the son, and also the master; within the hexagram, the upright Zhen and the reversed Zhen face opposite directions, father and son each facing a different direction, so it is said 'separation'. Earth governs guilt and punishment, and Dui (Lake) governs speech and words. Zhen's form resembles Dui but is longer, so it is said 'long tongue'; earth also governs calamity. Shang also explained the story: Boqi was the son of the minister Yijifu of the Zhou Xuanwang dynasty. He was exiled because his stepmother slandered him. Notes: The character '生' in the汲古阁 edition is '相', but here we follow the Song and Yuan editions.

豫。五榖不熟，民苦困急。駕之新邑，嘉樂有得。震為榖，坎納戊，數五，故曰五榖，坤喪故不熟。坤為民，坎為困苦，震為駕、為樂，坤為邑。○五，宋元本作三，依汲古。第二句汲古作困民惡極，樂作禾，均依宋元本。

The hexagram Family changes to the hexagram Joy. Lin's interpretation says: the five grains cannot mature, the people are in hardship and distress; they can only drive their carts to move to a new city, and thus find peace and comfort. It starts with misfortune but ends with good fortune. Shang Binghe explains: Joy consists of the earth below and thunder above. Thunder governs grain; in the method of Najia, the trigram Kan is paired with the heavenly stem Wu. In the Najia system, the eight trigrams are paired with the heavenly stems: Qian is paired with Jiā and Rén, Kun with Yǐ and Guǐ, Zhen with Gēng, Xun with Xīn, Kan with Wǔ, Li with Jǐ, Gen with Bīng, and Dui with Dīng. Wu and Jǐ belong to the earth element and are located in the Central Palace. The number of the Central Palace is five, hence the term 'five grains'. Kun governs loss, hence the failure of the crops to mature. Kun governs the people, Kan governs hardship, Zhen governs driving carts and also joy, and Kun also governs cities. Notes: The character 'five' in the Song and Yuan editions reads 'three', here we follow the Jigugē edition. The second sentence in the Jigugē edition reads 'the people are in extreme distress', and the character 'joy' is written as 'grain', both following the Song and Yuan editions.

隨。登虛望貧，暮食無飡。長子南戍，與我生分。震為登，艮為虛，《詩》"登彼虛矣"。艮為望，巽隕落，故曰貧。兌為暮、為食，震為長子、為南，艮守故曰南戍。艮為我，正反艮故曰生分。震為生。

The hexagram Family changes to the hexagram Following. Lin's interpretation says: climbing a high hill to look afar, one sees a barren land; by evening there is no food to eat; the eldest son is stationed in the south, separated from me in body and blood. This is ominous. Shang Binghe explains: Following is composed of Zhen below and Dui above. Zhen represents ascending and climbing, while Gen represents a great hill or ruined site. The Book of Poetry says, "Climbing that empty hill," where empty refers to a great hill. Gen also represents looking afar; Xun represents falling, and when things reach their end they become poor, hence "poor." Dui represents evening and food; Zhen represents the eldest son and the south; Gen represents guarding, hence "southern garrison." Gen also represents oneself, and since the hexagram has two Gens, one positive and one negative, they are opposite to each other, hence "separation" meaning being alive yet apart; Zhen represents life.

蠱。東市齊魯，南賈荊楚。羽毛齒革，為吾利寶。巽齊兌魯，震為東、為南，巽為市、為賈，震為荊楚，故東市齊魯，南賈荊楚。震為羽毛，兌為齒，艮為革，巽為利，震為寶。

The hexagram Family changes to the hexagram蛊. Lin Ci said: Going east to Qi and Lu to trade, going south to Jingchu to do business; the feathers, horns and leather goods brought back all became my profitable treasures. The fortune of traveling for trade is auspicious. Shang Binghe explained:蛊 is composed of Xun below and Gen above. Xun represents Qi, and兑 represents Lu. Zhen represents the east and also the south. Xun governs markets and merchants, and Zhen also represents Jingchu. Thus there is trade going east to Qi and Lu and south to Jingchu. Zhen governs feathers,兑 governs teeth, and Gen governs leather—these three were the main goods traded between the north and south in ancient times. Xun governs profit, and Zhen governs treasures.

臨。節情省欲，賦斂有度。家給人足，公劉以富。坤為情慾、為吝嗇，故曰節省。坤為聚，故曰賦斂，坤多，故曰家給人足。坤為輗，震為公，故曰公劉。公劉，周祖也。○斂。宋元本作鈠。依汲古。

The hexagram Family changes to the hexagram Approaching. Lin's commentary says: Control emotions and desires, reduce indulgences, and taxation has a fixed limit; every household is well-provided for, and everyone is warm and well-fed, like the prosperous state of Gong Liu, an ancestor of the Zhou people. Great auspiciousness. Shang Binghe explains: Approaching consists of the trigram Dui below and Kun above. Kun governs emotions and desires, and also signifies stinginess, hence the saying 'control emotions and desires'; Kun also signifies gathering, hence 'taxation'; Kun signifies multitude, hence 'every household is well-provided for'. Shang also says that Kun symbolizes the yoke of a carriage, and Zhen symbolizes a prince or marquis, together forming the term 'Gong Liu'—Gong Liu was an ancestor of the Zhou people, who led his clan to migrate to Bin and thus made the Zhou way flourish. Notes: The character '敛' in Song and Yuan editions was written as '鈠', but here we follow the Jigugong edition.

觀。恭寬信敏，功加四海。闢去不祥，喜來從母。坤柔故曰恭寬，止故信，風散故敏。坤為海，巽數四，風散故功加四海，坤死故不祥，巽伏故避去不祥。伏震為喜，坤為母。

The hexagram Family changes to the hexagram Contemplation. Lin Ci says: Being respectful to others, broad-minded, sincere, diligent and quick to act, one's achievements extend throughout the four seas; expelling ill omens, joy follows the mother. Auspicious. Shang Binghe explains: Contemplation is composed of the earth below and the wind above. The earth is gentle and compliant, hence respect and broad-mindedness; the mountain is firm and unmoving, hence sincerity; the wind spreads everywhere, hence diligence and quickness. The earth represents the sea, and the number of the wind hexagram is four, with the wind spreading in all directions, hence 'achievements extend throughout the four seas'. The earth represents death and mourning, which is an ill omen, but the wind represents concealment, thus expelling ill omens. The joy in the hexagram is represented by the hidden trigram Zhen (Thunder), and the mother is represented by the earth. The four words 'respectful, broad-minded, sincere, diligent and quick' originally come from the Analects of Confucius, Book of Yanghuo, where Confucius answers Zi Zhang's question about benevolence. Lin Ci uses this phrase as an idiom.

噬嗑。張狂妄行，與惡相逢。不得所欲，生我獨凶。震為張狂、為行，遇坎陷，故曰與惡相逢，故曰不得所欲。○行，宋元本作作，依汲古。

The hexagram Family changes into the hexagram Eating the Fire. Lin's commentary says: Going about recklessly and wildly, one collides with something fierce and evil; what one desires cannot be obtained, and instead brings about a unique misfortune. Auspiciousness. Shang Binghe explains: Eating the Fire is the hexagram with Zhen below and Li above. Zhen indicates movement and action, as does the idea of going about. Proceeding forward leads to encountering Kan's trap, so it is said 'meeting evil,' and thus 'not obtaining what is desired.' Notes: The character '行' in Song and Yuan editions is '作,' but here we follow the Jigugē edition.

賁。畫龍頭頸，文章不成。甘言美語，詭辭無名。賁，飾也，故曰畫。震為龍，艮為頭頸，離為文章，坎黑而隱伏，故文章不成。三至上正反震，故曰甘言美語，故曰詭辭。艮為名，坎伏故無名。

The hexagram Family changes to the hexagram Brightness. Lin's interpretation says: Drawing a dragon only shows its head and neck, but the patterns and colors are not completed; full of sweet words, they are all deceitful, and thus cannot bring a good reputation. This is ominous. Shang Binghe explains: The original meaning of Brightness is ornamentation, so it is called 'drawing'. The trigram Zhen represents the dragon, and Gen represents the head and neck, while Li represents patterns and colors. Kan is black and hidden, so the patterns and colors are concealed, hence 'the article is not completed'. Between the third line and the top line there is a correct Zhen and an inverted Zhen, meaning one sweet word and one deceitful word, hence 'sweet words', and 'deceitful words'. Gen represents reputation, and Kan is hidden and not visible, hence 'no reputation'.

剝。騎龍乘風，上見神公。彭祖受刺，王喬贊通。巫咸就位，拜壽無窮。伏乾為龍，坤為風，一陽在上故曰騎乘。乾為神、為公，艮為壽，故曰彭祖，艮陽在上故曰刺。刺，謁札也。王喬，古仙人，亦艮象。巫咸，王逸，《離騷》注：古神巫也，殷中宗之世下降。伏兌為巫。彭祖受刺者，言欲見神公彭祖受謁札；王喬贊通者，言見神公時王喬為通其名也。艮為拜、為壽。○刺，汲古訛制，喬訛高，均依宋元本。

The hexagram Family changes to the hexagram Splitting. Lin's interpretation says: riding on a dragon and driving on the wind, going up to heaven to pay homage to the divine elder; Pengzu presents a letter of introduction to request an audience, and Wangziqiao serves as the attendant to announce his name; Wu Xian also takes their respective positions, bowing to seek endless longevity. This is a favorable omen for seeking immortality and wishing longevity. Shang Binghe explains: Splitting is the hexagram with Earth below and Mountain above. The hidden trigrams within the hexagram are Heaven, which represents the dragon, and Earth, which represents the wind; one yang line is at the top line, high above and looking down, hence the image of riding. Heaven represents spirits and also nobles and princes, combined as 'divine elder'; Mountain represents longevity, hence 'Pengzu'; the yang line of Mountain is at the top, like presenting a letter, hence 'ci'—'ci' refers to the letter of introduction used for visiting. Wangziqiao is an ancient immortal, and the same image is taken from Mountain. Wu Xian, according to Wang Yi's commentary on the Lamentations, is an ancient divine shaman who descended from heaven during the reign of Yin Zhongzong; the hidden trigram within the hexagram is Dui, representing the shaman. Shang's explanation of these two lines says: 'Pengzu presents a letter' means to present the letter of introduction before meeting the divine elder; 'Wangziqiao serves as the attendant' means that during the meeting with the divine elder, Wangziqiao serves as the attendant to announce his name. Mountain also represents bowing and longevity. Notes: The character 'ci' in the Jigusha edition was mistakenly written as 'zhi', and 'qiao' was mistakenly written as 'gao', both have been corrected according to the Song and Yuan editions.

復。溫仁君子，忠孝所在。八國為鄰，禍災不處。坤柔故曰溫仁，曰忠孝。震為君、為子，故曰溫仁君子。震為鄰，坤為國，卦數八，故曰八國為鄰。坤為禍災，震解故不處。○處，汲古作起，依宋元本。

The hexagram Family changes to the hexagram Return. Lin's interpretation says: A kind and benevolent gentleman, whose loyalty and filial piety are evident; neighboring states surround him, and misfortune will not remain here. It is auspicious. Shang Binghe explains: The hexagram Return consists of the trigram Zhen below and Kun above. The nature of Kun is gentle and yielding, hence it is said to be kind and benevolent, and to embody loyalty and filial piety. Zhen represents the sovereign and also the son, together forming the concept of 'gentleman'. Zhen governs neighbors, while Kun governs states. The number of the original heaven hexagram of Kun is eight, thus it is said 'eight states are neighbors'. Kun governs calamity, while Zhen has the function of dispersing, so calamity will not remain. Note: The character '处' in the汲古阁 edition is '起', but here we follow the Song and Yuan dynasty editions.

無妄。威權分離，烏夜徘徊。群蔽月光，大人誅傷。震為威，巽為權，初至四正反震，故曰分離。艮為鳥，伏坤為夜、為群，兌為月，兌伏，故月為坤黑所蔽也。乾為大人，坤殺，故誅傷，此必有故實，或以左氏楚幕有烏及城上有烏，齊師其遁當之，皆不合，俟考。○月，宋元本作日，非，依汲古。

The hexagram Family changes to the hexagram Without Pretense. Lin's commentary says: Authority and power are separated, crows circle around at night without leaving; a group of yin forces block the moonlight, and the great man suffers punishment and injury. This is ominous. Shang Binghe explains: Without Pretense consists of Zhen below and Qian above. Zhen represents authority and power, while Xun represents authority. Between the first line and the fourth line, Zhen and its opposite Zhen are both present, hence the saying 'separation'. Gen represents flying birds, while the hidden Kun represents night and the masses; Dui represents the moon, but Dui is hidden, so the moonlight is obscured by the darkness of Kun. Qian represents the great man, while Kun represents killing, hence the saying 'punishment and injury'. Shang氏 admits that this line must have historical events as its background. Some people compare it to the "crows on the楚 banner" and "crows on the city wall, the Qi army will retreat" from the Zuo Zhuan, but these are not consistent. It can only be left in doubt for further investigation. Note: The character 'moon' in the Song and Yuan editions is 'sun', which is incorrect. This version follows the Jigugē edition.

大畜。學靈三年，仁聖且神。明見善祥，吉喜福慶。鳱鵠知來，告我無憂。詳《小畜》之《漸》，第五句宋元本作神烏來見，汲古烏作鳥，皆依《小畜》之《漸》校。

The hexagram Family changes to Great Accumulation. Lin's commentary says: Studying the Dao has connected with the spiritual for three years, being both benevolent and saintly, almost approaching the divine; clearly seeing the signs of good and virtue, joy and blessings have come; the magpie brings news of good things coming, telling me not to worry. Great auspiciousness. Shang Binghe explains: The imagery used here is detailed in the change from Small Accumulation to Gradual Progress, so it is not repeated here. Notes: The fifth sentence in Song and Yuan editions reads 'the divine bird appears,' while the Jigugang edition has 'bird' instead of 'bird,' both editions are corrected according to the change from Small Accumulation to Gradual Progress to 'the magpie knows the coming,' where magpie refers to the dry鹊, which is the magpie, and ancient people regarded the noise of magpies as a sign of good news.

頤。東山辭家，處婦思夫。伊威盈室，長股羸戶。嘆我君子，役日未已。震為東、為夫，艮為山、為室家、為君子，巽為震婦，巽伏，故曰處婦。坤為心、為思，巽為蟲，故曰伊威。《詩傳》："伊威，委黍也"，陸機雲"生甕底似白魚"。長股，蠨蛸也，詩疏：即長腳小蜘蛛。羸，宋衷易羸豕注：以羸為大索。陸績、虞翻皆讀作縲，長股羸戶者，言蜘蛛作網於戶。元本舊注疑羸為臝，誤之遠矣，巽為股、為長，故曰長股。《詩》"蠨蛸在戶"《傳》"蠨蛸長踦"，是焦詩與毛同也。

The hexagram Family changes to the hexagram Nourishment. Lin's interpretation says: The husband is far away in the eastern mountains, having left home; the wife alone in the empty house misses him. The room is infested with centipedes, and the door is covered with the web of a long-legged spider. Alas for my husband, his service has no end. This is a symbol of a soldier serving for a long time, and the family left in disarray. Shang Binghe explains: Nourishment consists of Zhen below and Gen above. Zhen represents the east and also the husband; Gen represents mountains and also the family and the gentleman. Xun is the spouse of Zhen, so it is called "Zhen wife." Xun is hidden and not visible, so it is called "dwelling wife," meaning a wife living alone. Kun represents the heart and longing; Xun represents insects, so there is "Yi Wei," which refers to centipedes. The "Po Shu Zhuan" says "Yi Wei is a type of grain beetle," and Lu Ji says it lives in the bottom of a jar, resembling a white fish. "Chang Gu" refers to a long-legged spider, as stated in the "Mao Shi Zhengyi," which says it is a long-legged spider. The character "Ling" is explained by Song Zhong in his commentary on the Book of Changes as "Ling Shi," meaning a large rope, and Lu Ji and Yu Fan both read it as "Lei." Therefore, "Chang Gu Ling Hu" refers to a spider weaving a web on the door. The old annotations in the original edition of the Yuan dynasty doubted that "Ling" should be "Lu," but this is a great mistake. Xun represents the thigh and also length, so it is called "Chang Gu." The "Book of Songs" mentions "Xiao Shao in the door," and the "Mao Zhuan" says "Xiao Shao has long legs," showing that Jiao Yanshou's interpretation of the poem is the same as that of Mao.

大過。張頷開口，舌直距齒。然諾不行，政亂無緒。兌為口、為頷、為舌、為齒，乾為直，兌為言，正覆兌相背，故曰舌直距齒，曰然諾不行。伏坤為政、為亂，巽為緒。○直距，汲古作宜絕，依宋元本。

The hexagram Family changes to Great Excess. Lin Ci says: Opening the jaw, opening the mouth wide, the tongue is straight and touches the teeth; promising something but not fulfilling it, political affairs are chaotic and there is no order. This is ominous. Shang Binghe explains: Great Excess consists of the trigram Xun below and Dui above. Dui governs the mouth, the jaw, the tongue, and the teeth; Qian governs straightness, and Dui also governs speech. In the hexagram, the upright Dui and the inverted Dui face each other, so it is said that the tongue is straight and touches the teeth, and that promises are made but not fulfilled. The hidden trigram Kun governs political affairs and disorder, while Xun governs threads and strands; when the strands are disordered, there is no order. Note: The text 'straight distance' in the Jigusha edition reads 'suitable to cut off,' but here we follow the Song and Yuan editions.

坎。吹角高邦，有失牛羊。眾民驚惶，敬慎避咎，勑不行殃。互艮為角、為高邦，震口為吹、為羊，艮為牛，坎為失，故有失牛羊。坎為眾、為民，震為驚，艮為敬慎。○敬，宋元本作警，從汲古。

The hexagram Family changes to the hexagram Water. Lin's interpretation says: On a high city, a horn is blown, cattle and sheep are lost; the people are frightened and uneasy, but if they are respectful and cautious, they can avoid calamity. If there is a warning beforehand, it will not become a disaster. This is an omen of first danger then safety. Shang Binghe explains: The hexagram Water is a double Water hexagram. The lines two to four form the hexagram Mountain, which represents a horn and a high city. The trigram Thunder represents the mouth, which is associated with blowing, and also with sheep. The trigram Mountain represents cattle. The trigram Water represents loss, so there is the loss of cattle and sheep. Water also represents the people, and Thunder represents disturbance. Mountain represents respect and caution. Notes: The character 'respect' in Song and Yuan editions was written as 'alert', but here we follow the Jigugē edition.

離。南行出城，世得福祉。王姬歸齊，賴其所欲。通《坎》。震為南、為行，艮為城、為世，震為福祉、為王、為姬、為歸，巽為齊。○得，汲古作德，歸作嫁，均依宋元本。王姬嫁齊魯為主在莊元年。

The hexagram Family changes to Fire. Lin Ci says: Going south out of the city and walking, generations will enjoy blessings; the royal princess marries into the state of Qi, and all her wishes are fulfilled. It is auspicious. Shang Binghe explains: This line takes the opposite hexagram of Li, which is Kan. The six lines of Li are reversed in yin and yang to form Kan. Zhen governs the south and also movement; Gen governs cities and also generations; Zhen governs blessings, as well as the king and the princess, and also marriage; Xun governs the state of Qi. Notes: The character 'de' in the Jigusha edition is 'de', and 'gui' is 'jie', both following the Song and Yuan editions. Shang also points out that the marriage of the king's daughter, the princess, to the state of Qi, arranged by the state of Lu, is recorded in the Spring and Autumn Annals, Year One of Duke Zhuang.

咸。心狂志悖，視聰聳類。政令無常，下民多孽。通《損》。坤為心志，震為狂，艮為視，坤為類，艮一陽在坤上，故曰聳類。坤為政，巽為令，二至上正反巽，故曰無常。坤為下民、為孽。○志，宋元本作老，茲依汲古。視聳，汲古作耳從，依宋元本。

The hexagram Family changes to the hexagram Salt. Lin's interpretation says: The mind is wild and confused, the will is perverse and wrong, the eyes and ears are all neglected and ignored. The government orders are changeable and inconsistent, and the common people suffer much misfortune. This is ominous. Shang Binghe explains: This line takes the opposite hexagram of Salt, which is Loss. The earth element represents the mind and will, and the thunder element represents wildness and confusion; the mountain element represents sight, and the earth element represents categories; a single yang line is high above the earth element, so it is said 'rising above the category.' The earth element represents government affairs, and the wind element represents orders. Between the second line and the top line, the wind element and its opposite alternate, so it is said 'without constancy'; the earth element also represents the common people and calamities. Notes: The character 'will' in the Song and Yuan editions is 'old,' here following the Jigugong edition; the characters 'sight and rising' in the Jigugong edition are 'ear follows,' here following the Song and Yuan editions.

恆。安上宜官，一日九遷。踰群越等，牧養常山。通《益》。艮為山、為上、為官，乾為日，卦數一，故曰一日，震數九，故曰九遷。坤為群、為等、為牧養，震為遷，故曰踰越。艮為山，坤北故曰常山。常山，北嶽也。

The hexagram Family changes to the hexagram Constancy. Lin's commentary says: To reside in a high position, it is suitable to hold an official post; within a single day, one may rise nine ranks; surpassing peers and exceeding ranks, one should tend livestock in the area of Mount Changshan in the north. Greatly auspicious. Shang Binghe explains: This line takes the hexagram Benefit, which is the reverse of the hexagram Constancy. The trigram艮 (Gen) represents mountains, upper positions, and official posts; the trigram乾 (Qian) represents the sun, and since the number of the hexagram is one, it is said 'one day'. The trigram震 (Zhen) has the number nine, so it is said 'nine promotions'. The trigram坤 (Kun) represents the people, ranks, and also livestock breeding; the trigram震 (Zhen) represents movement, so it is said 'to surpass'. Since艮 (Gen) represents mountains and坤 (Kun) is located in the north, together they form 'Mount Changshan'—Mount Changshan is the northern mountain, Mount Heng.

遯。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。莊當為桓，事在桓九年紀季姜歸於京師。○王，汲古作主，非。

The hexagram Family changes to the hexagram Retreat. Lin's commentary says: A neighboring country to the east married off its daughter, who became the consort of the Son of Heaven; the king built a pavilion for her to honor the Queen Mother; the daughter went far to the capital, and Ji Jiang was delighted in her heart. This is a favorable marriage. Shang Binghe explains: The symbolic meaning of this is detailed in the case of the hexagram Zun changing to Guan. The term 'Zhuang Gong' should be 'Huan Gong', an event that occurred in the ninth year of Lu Huan Gong, when Ji Jiang from the state of Ji married into the capital to become the Queen Mother of the Zhou dynasty. Notes: The character 'Wang' in the Jigusha edition is 'Zhu', which is incorrect.

大壯。六甲無子，以喪其戊。五丁本親，庚失曾孫，癸走出門。乾納甲，震為子，兌毀折，乾數六，故曰六甲無子。坎居子，方納戊，六甲始於子，今無子故曰以喪其戊。互兌，納丁，伏巽，卦數五，故曰五丁，乾健震健，兌剛，遠行故不親。震納庚，艮為曾孫，艮覆故曰失。坤上卦納癸，乾為門，震出，大壯五上皆坤爻，在外故曰癸走出門。○以，宋元本作已，從汲古。

The hexagram Family changes to the hexagram Great Strength. Lin's interpretation says: among the six Jia lines, there is no Zi, so it lost its Wu; the five Ding are not close, and Geng lost his grandson, and Gui went out. This is a凶象 of the heavenly stems and earthly branches being scattered and family members being lost. Shang Binghe explains: this entire passage is based on the method of 'Najia' (stem assignment). Qian hexagram takes Jia, Zhen hexagram governs descendants, Dui hexagram governs destruction, and Qian's number is six, so it is said 'six Jia have no Zi'; Kan is located in the position of Zi, and the heavenly stem assigned is Wu. The sequence of the six Jia starts with Jiazi, but now there is no Zi, so Wu is also lost. The intermediate hexagram forms Dui, which takes Ding, and the hidden Xun hexagram has the number five, so it is said 'five Ding'; Qian is strong, Zhen is active, and Dui is strong, all indicating distant travel. Traveling far means not being close. Zhen takes Geng, Gen governs the grandson, and Gen's form is inverted, so it is said 'lost'. Kun in the upper hexagram takes Gui, Qian governs the gate, and Zhen governs going out. The fifth line and the top line of Great Strength are both Kun lines, located outside the hexagram, so it is said 'Gui went out'. Note: In Song and Yuan editions, the character '以' is written as '已', but here we follow the Jigugong edition.

晉。陰霧不清，濁政亂民。孟秋季夏，水壞我居。坎為陰霧、為混濁，坤為政、為民，伏兌為秋，兌與離連，故曰孟秋。上離為夏，離與艮連故曰季夏。坤坎皆為水，艮為居，坎破故曰壞。孟秋季夏用象之精，非夷所思。○秋，汲古作春，是不知象者妄改，依宋元本。

The hexagram Family changes to the hexagram Progress. Lin Ci says: "The thick mist and haze do not disperse; political affairs are corrupt and people's lives are chaotic. At the junction of the first month of the seventh lunar month and the last month of the sixth lunar month, a great flood ruined my dwelling. This is ominous." Shang Binghe explains: "The hexagram Progress is composed of the hexagram Earth below and Fire above. The trigram坎 (Kan) represents mist and also turbidity; the trigram Earth represents political affairs and the people. The hidden trigram兑 (Dui) represents autumn, and since Dui is adjacent to Fire, it is said 'the first month of autumn.' The upper trigram Fire represents summer, and since Fire is adjacent to Mountain, it is said 'the last month of summer.' Both Earth and Kan represent water, and Mountain represents dwelling, while Kan represents damage, hence 'ruined.' Master Shang praises the symbolic representation of 'the first month of autumn and the last month of summer' as extremely subtle, something not easily thought of by ordinary people." Notes: In the Ji Gu Ge edition, the character 'autumn' is written as 'spring,' which is a mistaken alteration by those who do not understand the hexagram symbols. Here, we follow the Song and Yuan dynasty editions.

明夷。騎豚逐羊，不見所望。徑涉虎廬，亡豚失羊。震為騎，坎為豕，震為羊，離為望，坎隱故不見。又豚行緩亦不能及也。艮為虎，艮反與坎室連，故曰虎廬。坤為喪，故曰亡失。○羊，宋元本作羔，依汲古。

The hexagram Family changes to the hexagram Brightening of the Sun. Lin's explanation says: riding a small pig to chase a sheep, looking for it but unable to see; suddenly rushing into the tiger's den, losing both the pig and the sheep. This is ominous. Shang Binghe explains: Brightening of the Sun is the hexagram with Fire in the lower trigram and Earth in the upper trigram. The trigram Zhen represents the main subject, which is riding and using a vehicle. The trigram Kan represents pigs and boars, and Zhen also represents sheep. The trigram Li represents looking ahead, but Kan is hidden and not visible, so the sheep cannot be seen. Moreover, the small pig moves slowly and cannot catch up with the sheep. The trigram Gen represents the tiger, and the reversed Gen trigram connected with the house represented by Kan and the trigram of the dwelling indicates 'tiger's den'. The trigram Kun represents loss, so it is said 'loss' and 'lost'. Note: In Song and Yuan editions, the character 'sheep' is written as 'lamb', but here we follow the Jigugé edition.

睽。安床厚褥，不得久宿。棄我喜晏，困於南國。投杼之憂，不成禍災。伏《蹇》。艮為床，坎為宿，離為南，艮為國，故曰南國。坎為杼，《戰國策》甘茂曰：昔曾參之母方織，人謂曾參殺人，三告之，其母投杼而走。○得，宋元本作歸，晏作燕，不作弗，依汲古。

The hexagram "Family" changes into "Disparity." Lin's interpretation says: The bed cannot be stable, the mat is thick, yet one cannot stay long; abandon my revelry, and be confined in the southern country; although there is the worry of slander like the case of Zeng Shen killing someone, it does not result in disaster. First there is worry, then there is peace. Shang Binghe explains: This line refers to the hidden hexagram "Obstruction" within "Disparity." "Disparity" is composed of the trigram Dui below and Li above; when all six lines change their yin and yang, it becomes Gen below and Kan above, which is "Obstruction." Gen represents the bed, Kan represents staying overnight; Li is located in the south, Gen represents a state, thus forming "the southern country." Kan also represents the loom's shuttle. Shang cites the words of Gan Mao from the "Strategies of the Warring States": In the past, when Zeng Shen's mother was weaving, someone ran to tell her that Zeng Shen had killed someone, and this was reported three times, and she finally threw down the shuttle and ran away. The phrase "the worry of throwing away the shuttle" comes from this story of slander and deception. Notes: The character "得" in the Song and Yuan editions reads "归," "晏" reads "燕," and "不" reads "弗," but here we follow the Jigugu version.

蹇。五方四維，安平不危。利以居止，保有玉女。坎納戊，數五，伏兌，納丁，數四，故曰五方四維。艮為安、為居止，坎為危，艮安故不危。伏兌為女，艮堅故曰玉女。○方，汲古作日，依宋元本。

The hexagram Family changes to the hexagram Obstruction. Lin's commentary says: The five directions and the four cardinal points are all peaceful and smooth, with no danger; it is suitable to stay in one's place and can still retain a beautiful woman. Auspicious. Shang Binghe explains: Obstruction is composed of the mountain below and the water above. In the system of stem assignment, the water trigram corresponds to the stem Wu, which is numbered five, hence the term 'five directions'; the hidden trigram is the lake, which corresponds to the stem Ding, numbered four, hence the term 'four cardinal points'—the four cardinal points refer to the southeast, southwest, northwest, and northeast. The mountain trigram signifies peace and stability, while the water trigram signifies danger. Since the mountain is stable, danger cannot be imposed. The hidden trigram lake signifies a woman, and the mountain is solid and firm. A firm and beautiful one is jade, hence the term 'jade woman'. Note: The character 'fang' in the Jigusha edition is 'ri', but here we follow the Song and Yuan editions.

解。西賈巴蜀，寒雪至轂。欲前不得，復反其室。坎位西，伏巽為賈，巽在西南，故曰巴蜀。坎為寒、為雪、為轂，坎陷故不能前。震為反，坎為室，此為坎西、巽西南之確證。○復反，汲古作反覆，依宋元本。

The hexagram Family changes to the hexagram Release. Lin Ci says: Going west to do business in Bashu, heavy snow piles up to the hub of the cart; unable to move forward, one can only return to one's own house. This is an omen of travel being obstructed. Shang Binghe explains: Release is composed of Kan below and Zhen above. In the Earlier Heaven arrangement, Kan is located in the west. The hidden trigram Xun, which governs merchants, is located in the southwest, precisely the region of Bashu, hence the saying 'trading west to Bashu'. Kan governs cold and snow, and also the hub of a cart; Kan also represents a pit, hence the inability to advance. Zhen governs returning, and Kan governs houses. Shang particularly points out: this is clear evidence that the Yi Lin uses the Earlier Heaven arrangement—Kan in the west, Xun in the southwest. Note: The characters 'fu fan' in the Jigusha edition are 'fu fu', but here we follow the Song and Yuan editions.

損。剛柔相呼，二姓為家。霜降既同，惠我以仁。兌為剛，互坤為柔，正反震，故曰相呼。坤為姓，數二，故曰二姓。艮為家，坤為霜、為我，震為仁。家，音姑，《荀子大略》篇："霜降逆女，冰泮殺內"，言嫁娶始於霜降，至冰泮而止。

The hexagram Family changes to the hexagram Loss. Lin Ci said: The strong and the gentle call to each other, two families unite as one; having met at the time of Frost Descent, they extend kindness to me. This is a favorable omen for marriage. Shang Binghe explained: Loss is the hexagram with Dui below and Gen above. Dui represents the strong, and the interacting trigrams include Kun which represents the gentle. Within the hexagram, the correct Zhen and the reversed Zhen face each other, one calling and the other responding, hence the saying 'mutual call'. Kun represents family names, and its number is two, hence 'two families'; Gen represents the household, Kun represents frost and also oneself, and Zhen represents kindness. The character 'family' is read as 'gu' here to rhyme. Shang cited the passage from the Xunzi, 'At Frost Descent, young women are married off, and by the time the ice melts, the inner affairs are concluded,' meaning that in ancient times, marriage began at Frost Descent and ended when the ice melted in spring. Therefore, Lin associated marriage with the time of Frost Descent.

益。天馬五道，炎火分處。往來上下，相隨哭歌，凶惡如何。震為馬、為大塗，艮為天，巽卦數五，故曰天馬五道。《晉書天文志》："王良，五星，一名天馬"。艮為火，正反艮，故曰分處。震為往，正反震，故曰往來上下。震為歌，震之反則哭矣。《中孚六二》云："或泣或歌"，林所本也。坤為凶惡。○宋元本第三句下多"住又亡駒，衣柔巾麻"二句，定為衍文，依汲古刪。炎火，汲古訛夾大，如何訛好向，均依宋元本。

The hexagram Family changes to the hexagram Gain. Lin's statement says: The Heavenly Horse treads five great paths, fierce fire is divided into two directions; going up and down, coming and going without ceasing, along the way there is weeping and singing, so evil has reached such a degree, how can it be good? Great evil. Shang Binghe explains: Gain is composed of Zhen below and Xun above. Zhen represents horses and great roads; Gen represents Heaven, and Xun's number is five, so it is said 'Heavenly Horse on five roads'. The "Book of Jin·Astronomical Records" says Wang Liang has five stars, which are also called Heavenly Horses. Gen represents fire, and in the hexagram both the correct and reversed Gen appear, so it is said 'divided into two directions'. Zhen represents going forward, and in the hexagram the correct and reversed Zhen alternate, so it is said 'going up and down, coming and going'. Zhen represents singing, and when Zhen is reversed it becomes crying—there is a line statement in the hexagram Zhongfou saying 'sometimes weeping, sometimes singing', which is the source of Lin's meaning (note: in the present edition this line is in Zhongfou's sixth line, but Shang Binghe records it as the second line). Kun represents evil. Notes: The Song and Yuan editions have two more lines 'staying and losing the horse, wearing soft cloth and hemp' after the third line, which are determined to be additions, and they are deleted according to the Jigugē edition; the characters 'inflamed fire' in the Jigugē edition are mistakenly written as '夹大', and 'how' is mistakenly written as '好向', both are corrected according to the Song and Yuan editions.

夬。出門懷憂，東上禍丘。與凶相遇，自為災患。通《剝》。坤為門、為憂禍、為凶災，艮為丘，乾坤納甲乙，故曰東上禍丘。

The hexagram Family changes to the hexagram决. Lin's commentary says: One leaves home full of sorrow, heading east to that dangerous hill; encountering only dangers, bringing misfortune upon oneself. It is凶. Shang Binghe explains: This line takes the opposite hexagram of决, which is剥.坤 governs gates, also representing sorrow, misfortune, and calamity; 艮 governs hills.乾 is assigned the stem 甲, and 坤 is assigned the stem 乙. In the Five Phases, 甲 and 乙 belong to the east and are associated with wood, hence it is said 'heading east to the dangerous hill'.

姤。西行求玉，冀得隋璞。反見凶惡，使我驚惑。通《復》。震為行、為玉璞，坤為凶惡、為惑，震為驚。○隋，宋元本訛隨，依汲古。

The hexagram Family changes to the hexagram Meeting. Lin's commentary says: Going west to search for a beautiful jade, hoping to find the pearl of Sui Hou and the jade of He Shi; instead, encountering evil, causing me to be frightened and confused. This is ominous. Shang Binghe explains: This line takes the opposite hexagram of Meeting, which is the hexagram Returning. The trigram Zhen represents movement and also jade; the trigram Kun represents evil and confusion; Zhen also signifies fear. Notes: The character 'Sui' was mistakenly written as 'Sui' in Song and Yuan editions, but here it follows the Ji Gu Ge edition.

萃。出入無妄，動作失利。銜憂懷禍，使我多悴。伏震為出，巽為入，坤喪兌毀，故無妄。妄，西漢人皆讀為望。兌口為銜，坤為憂禍、為我。○入，汲古作門，妄作至，非，依宋元本。

The hexagram Family changes to the hexagram Accumulation. Lin Ci says: going out and coming in, none of the desires are fulfilled; every movement and action loses advantage; the mouth holds sorrow, the mind harbors misfortune, causing me to be exhausted and weary. This is ominous. Shang Binghe explains: Accumulation is composed of the earth below and the lake above. The hidden trigram Zhen (Thunder) is dominant, and the trigram Xun (Wind) is subordinate. The earth trigram signifies loss, and the lake trigram signifies destruction, hence it is said 'Without Expectation'. Shang's special point is: the character 'wang' was uniformly read as 'wang' (expectation) in the Western Han dynasty. 'Going in and out without expectation' means going in and out with no hope, which is not the meaning of the hexagram name 'Without Expectation'. The lake trigram represents the mouth, indicating holding something in the mouth; the earth trigram signifies worry and misfortune, and also signifies oneself. Notes: The character 'door' in the Ji Gu Ge edition is incorrect, as is the character 'to arrive' for 'wang'. Here we follow the Song and Yuan dynasty editions.

升。高樓無柱，顛僵不久。紂失三仁，身死牧野。坤為重，故曰高樓，本弱故無柱，巽隕故顛僵，坤惡故曰紂。震為仁，數三，故曰三仁，兌毀折，故失三仁。坤為身、為野、為養，故曰牧野。坤殺故曰身死。

The hexagram Family changes to the hexagram Ascending. Lin's interpretation says: A high building without pillars will inevitably collapse; King Shang Zhou lost three virtuous men and died at Muye. This is a great calamity. Shang Binghe explains: Ascending consists of the trigram Xun below and Kun above. Kun represents overlapping, hence 'high building'; its foundation is weak, hence 'without pillars'; Xun signifies falling, hence 'collapse'. Kun represents evil, hence the image of King Shang Zhou. Zhen represents virtue, and the number three is taken, hence 'three virtuous men'—that is, Wei Zi, Ji Zi, and Bi Gan mentioned in the Analects, the three virtuous men at the end of the Yin dynasty. Dui signifies destruction, hence the loss of the three virtuous men. Kun also represents the body, the open field, and livestock breeding, hence 'Muye'; Kun also represents warfare, hence 'dying'.

困。避禍逃殃，身全不傷。高位疾顛，華落墜亡。坎為災，故曰禍殃，坎隱故曰避逃。伏艮為身，在外，故曰身全不傷。艮為位，在上故曰高位，巽隕故顛。兌為華，巽落故曰墜亡。○墜亡，宋本作墮凶，元本作墮亡，依汲古。

The hexagram "Family" changes into "Obstruction." Lin Ci says: avoiding calamity and fleeing from disaster, the body remains unharmed; those in high positions quickly fall, flowers fall and perish. This is an omen of being physically safe but in a dangerous position. Shang Binghe explains: "Obstruction" is composed of the hexagram Kan below and Dui above. Kan represents disaster, hence "calamity"; Kan also represents concealment, hence "avoid" and "flee." The hidden element Gen represents the body, which is located outside the hexagram, hence the body remains unharmed. Gen represents rank, which is located above, hence "high position"; Xun represents falling, hence falling and overturning. Dui represents flowers, and Xun causes them to fall, hence "falling and perishing." Notes: The characters "坠亡" in the Song edition are written as "堕凶," and in the Yuan edition as "堕亡." Here, we follow the edition from Jigugong.

井。張牙反目，怒齚作怒。狂馬撓犬，道驚傷軫。兌為牙，離為目，坎兩半離相背，故曰反目。兌為齚，伏震為怒、為狂，伏艮為犬，艮止，故狂馬竟為犬所撓，而車驚傷軫也。震為道、為驚，兌為傷軫象，或屬坎。○作，汲古作忿，依宋元本。撓，宋元本作燒，依汲古。

The hexagram Family changes into the hexagram Well. Lin's interpretation says: Baring teeth and rolling eyes, they angrily bite each other; a galloping horse is suddenly blocked by a dog, causing alarm on the road and damaging the carriage's crossbar. This is ominous. Shang Binghe explains: The Well hexagram consists of the trigram Xun (Wind) below and Kan (Water) above. Dui (Lake) governs teeth, and Li (Fire) governs eyes and vision. The upper and lower parts of Kan each form half of Li, with the two halves facing opposite directions, hence the phrase 'turning their backs'—this is the method of 'half-figures,' treating adjacent lines as half of a hexagram. Dui represents biting; the hidden Zhen (Thunder) represents anger and frenzy; the hidden Gen (Mountain) represents the dog. Since Gen's original meaning is to stop, the frantic horse is suddenly blocked by the dog, causing the carriage to be startled and damage the crossbar. Zhen also governs roads and disturbances; Dui has the image of damaging the crossbar, or it can also be attributed to Kan. Notes: The character '作' in the Jigusha edition is '忿,' but here we follow the Song and Yuan editions. The character '挠' in the Song and Yuan editions is '烧,' but here we follow the Jigusha edition.

革。泉涸龍憂，箕子為奴。干叔隕命，殷破其家。詳《泰》之《剝》。

The hexagram Family changes to Revolution. Lin Ci says: Spring water dries up, the dragon is trapped in sorrow, Ji Zi was reduced to slavery; Gan Shu dies, thus the state and country of Yin collapse. Great misfortune. Shang Binghe explains: The imagery used here is detailed in the change from Tai to Bao, and is not repeated here. According to Lin Ci's account, all these refer to the downfall of Yin: Ji Zi pretended madness and suffered humiliation as a slave, 'Gan Shu' refers to Bi Gan, the uncle of Zhou, who was killed by having his heart cut out, leading to the fall of the Yin dynasty.

鼎。向食飲酒，嘉賓聚會。羊大豬，君子饒有。通《屯》。坎為酒，兌口為飲，震為嘉賓，坤為眾，故曰嘉賓聚會。兌為羊，巽為豕，與乾連，乾為牡、為大，故曰羊大豬。艮為君子。

The hexagram Family changes to the hexagram Cauldron. Lin's interpretation says: drinking wine at a banquet, distinguished guests gather; there are sheep and large pigs, the gentleman's household is abundant. This is a fortunate omen of revelry. Shang Binghe explains: this line takes the hexagram屯 (Zun), which is the opposite of Cauldron.坎 (Kan) represents wine, and 兑 (Dui) represents the mouth, indicating drinking; 震 (Zhen) represents distinguished guests, and 坤 (Kun) represents many, so it says the gathering of guests. 兑 (Dui) represents sheep, 巽 (Xun) represents pigs, and when combined with 乾 (Qian), which represents a male ox and large size, it says 'sheep and large pigs'; 艮 (Gen) represents the gentleman. The third sentence in the original text only has three characters, which does not fit the four-character structure of the entire text, so there must be a missing character.

震。黃牛騂犢，東行折角。冀得百祥，反亡我囊。艮為牛犢。震為玄黃。故曰黃牛。坎赤故曰騂犢。艮為角，震東坎破，故東行折角。震為百、為祥，坤為囊，坤初變陽，囊之形毀矣，故曰亡。

The hexagram Family changes to Thunder. Lin's interpretation says: A yellow ox and a red calf went east and broke their horns; originally hoping for all kinds of good fortune, yet lost my bag. This is ominous. Shang Binghe explains: Thunder is a hexagram of double thunder, and Mountain represents oxen and calves. Thunder represents the colors yellow and red, so it is said 'yellow ox'; the color of Water is red, so it is said 'red calf'—'xīng' means red. Mountain represents horns, Thunder is in the east and Water represents damage, so it is said they went east and broke their horns. Thunder represents a hundred numbers and also signifies good fortune; Earth represents a bag. Now the first line of Earth has changed to a yang line, so the shape of the bag is destroyed, hence 'lost'.

艮。路多枳棘，步刺我足。不利旅客，為心作毒。詳《遯》之《艮》。

The hexagram Family changes to the hexagram Mountain. Lin's interpretation says: The road is full of thorny bushes and brambles, each step I take pricks my foot; it is unfavorable for travelers going out, and resentment arises in the heart. It is ominous. Shang Binghe explains: The imagery of this change is detailed in the entry on the hexagram Retreat changing to Mountain, and is not repeated here.

漸。執斧破薪，使媒求婦。和合二姓，親御飲酒。召彼鄰里，公姑悅喜。艮手為執，伏兌為斧，巽為薪，坎為破，故曰破薪。《詩豳風》："伐柯如何，匪斧不克；娶妻如何，匪媒不得"。坎為合、為媒，艮為求，巽為婦，坤為姓，數二，坎入坤，故曰和合二姓。坎為酒。按：《禮昏義》："婿親御婦車三周，共牢而食，合巹而酳。"親御、飲酒，皆古禮也。艮為鄰里，巽為母，震為公、為悅喜。○召彼，宋元本作居比，依汲古。飲酒，依《小過》之《益》校，各本皆作斯酒，斯，析也，巹，半瓢也。以一瓢破為二，各持其一以酳，故曰斯酒，亦可從。

The hexagram Family changes to the hexagram Gradual. Lin Ci says: Taking up an axe to chop firewood, sending a matchmaker to propose marriage; two families unite in marriage, the bridegroom personally drives the carriage to welcome the bride, and they drink together; inviting neighbors and relatives, the grandparents are all happy. This is a great auspicious marriage. Shang Binghe explains: Gradual is composed of the hexagram艮 (Gèn, Mountain) below and巽 (Xùn, Wind) above.艮 represents the hand, indicating holding or grasping; the hidden trigram兑 (Duì, Lake) represents the axe, and巽 represents firewood, while坎 (Kan, Water) represents the act of splitting. Therefore, it is said "breaking the firewood." The poem "Fākē" from the "Bīnfēng" section of the "Shī Jīng" says, "How to cut a handle? Without an axe, it cannot be done; how to marry a wife? Without a matchmaker, it cannot be done," which is the source of the first two lines of Lin Ci's explanation. Kan represents harmony and also the matchmaker, Gèn represents seeking, Xùn represents the wife, and Kūn (Kūn, Earth) represents the surname. The number two is taken from this, and Kan enters into Kūn, so it is said "harmonizing two surnames." Kan also represents wine. Shang's commentary says: The "Book of Rites · Hūn Yì" records that the newlywed husband personally drives the bride's carriage around three times, and the couple shares one animal and drinks the wine of the split gourd together—"personal carriage" and "drinking" are both rituals of ancient weddings. Gèn represents neighbors, Xùn represents the mother, Zhèn (Zhèn, Thunder) represents the grandfather, and also signifies joy. Notes: The characters "zhào bǐ" in the original text are found in the Song and Yuan editions as "jū bǐ," but here we follow the Jigugu ge edition. The characters "yǐn jiǔ" are based on the correction from the change of "Xiǎo Guò" to "Yì," where the original texts read "sī jiǔ"—"sī" means to split, and "jiǔ" is a half gourd. Splitting one gourd into two halves, the husband and wife each hold one to rinse their mouths, hence it is called "sī jiǔ." This interpretation is also reasonable.

歸妹。駕車出門，順時宜西。福佑我身，安寧無患。震為駕、為車，伏艮為門，兌為西，卦春夏秋冬皆備，故曰順時。

The hexagram Family changes to the hexagram Returning Wife. Lin's interpretation says: Driving a carriage out, following the heavenly timing and suitable to go west; blessings protect me, peace without calamity. Auspicious. Shang Binghe explains: Returning Wife is the hexagram with the trigram Dui below and Zhen above. Zhen governs the carriage, and also represents the carriage. The concealed trigram Gen represents the gate. Dui is located in the west, so it says 'suitable to go west'. This hexagram contains the images of spring, summer, autumn, and winter all at once, so it says 'following the seasons'.

豐。日新東昇，魁杓為禍。僕臺為秦，使我久坐。離為日、為新，震為東、為升、為魁杓，又伏艮為星，卦數七，斗七星故曰魁杓。魁杓者，斗柄也。斗柄所指，四時以成，《易》六二、九四皆不吉，皆曰日中見斗，故曰為禍。又魁杓即魁罡也。亦謂天罡。《渙》之《比》云"行觸天罡，馬死車傷"，《睽》之《漸》曰"魁罡所當，初為敗殃"。○升，宋元本作從，依汲古。

The hexagram Family changes to the hexagram Abundance. Lin's statement says: The sun rises day by day from the east, but the handle of the Big Dipper brings calamity; the platform becomes the state of Qin, causing me to sit for a long time without being able to move. This is ominous. Shang Binghe explains: Abundance is composed of the trigram Li below and Zhen above. Li represents the sun and also newness; Zhen represents the east and rising, as well as the handle and main part of the Big Dipper. The hidden trigram Gen represents stars, and the number of the hexagram is seven, which corresponds exactly to the seven stars of the Big Dipper, hence it is called 'handle and main part' (魁杓). The handle of the Big Dipper is also called the handle, which determines the sequence of the four seasons. In the hexagram Abundance, the line Six in the Second and Nine in the Fourth are both unfavorable, and their line statements both mention 'the Big Dipper visible at noon,' so Lin takes the Big Dipper as a symbol of misfortune. The handle and main part are also called the Heavenly Gang, or Tian Gang. In the change from the hexagram Huan to Bi, it says 'touching the Heavenly Gang, horse dies and carriage is injured'; in the change from Kui to Zhen, it says 'the Heavenly Gang is in the position, the initial stage brings disaster,' all using the same symbolic imagery. As for the phrase 'the platform becomes the state of Qin,' Shang did not provide an explanation. Note: The character '升' in Song and Yuan editions was written as '从,' but here we follow the Jiguge edition.

旅。山陵邱墓，魂魄室屋。精光竭盡，長臥無覺。艮為山邱、為室屋，震為精光，震伏風隕，故曰竭盡。艮為臥。○魄，汲古作空，依宋元本。

The hexagram Family changes into the hexagram Travel. Lin Ci says: Mountains and hills, and tombs, are the dwellings of the soul and spirit; when the vital energy and brilliance are exhausted, one lies in eternal sleep. This is the image of death and mourning. Shang Binghe explains: Travel is composed of the earth element below and the fire element above. The earth element signifies hills and mountains, as well as houses; the thunder element signifies vital energy and brilliance. Now the thunder is hidden and not visible, and is blown away by the wind element, hence it is said 'exhausted'. The earth element signifies rest and sleep. Notes: The character '魄' in the Jigusha edition is written as '空', but here we follow the Song and Yuan dynasty editions.

巽。孩子貪餌，為利所說。探釜把瓶，爛其臂手。伏震為孩子、為餌，巽為利，震為說、為釜瓶，巽為爛，艮為手、為臂，言孩子無知，貪餅餌微利，探手釜瓶為沸湯所傷也。○第三句宋元本作探把釜瓶，依汲古。臂手，汲古作手臂，依宋元本。

The hexagram Family changes to the hexagram Wind. Lin's interpretation says: A child is greedy for some sweet food, lured by a small profit; he reaches into the pot and touches the jar, burning his arm. It is ominous. Shang Binghe explains: The hexagram Wind is a double Wind, and the hidden trigram Zhen (Thunder) represents children, as well as food. Wind represents profit, Zhen represents persuasion and also pots and jars; Wind indicates burning and rotting, Gen (Mountain) represents hands and also arms. Shang's explanation of this line says: The child is not sensible, greedy for the small benefit of the sweet food, reaches into the pot and touches the jar, and gets burned by the hot soup. Notes: The third sentence in the Song and Yuan editions reads 'probe the pot and jar', here following the Jigugong edition; the words 'arm and hand' in the Jigugong edition read 'arm', here following the Song and Yuan editions.

兌。何材待時，閉門獨愁。蚯蚓冬行，解我無憂。桑蠶不得，女紅不成。何荷同。伏艮為材、為負。何為待、為時，故何材待時。艮為門，坎為閉、為愁，坎孤，故閉門獨愁。互巽為蚯蚓，伏坎為冬，震為解，故無憂。巽為桑、為蠶、為工，故曰女紅。紅同工。《漢書酈食其傳》："紅女下機"，師古讀紅為工，兌毀故無成。○愁，汲古作悲，不韻，非，依宋元本。紅，宋元作功，義同，依汲古。

The hexagram Family changes into the hexagram Lake. Lin's interpretation says: carrying timber and waiting for the right time, closing the door and worrying alone; earthworms emerging from the ground in winter, which dispel my worries; silkworms cannot be raised, and the work of women is not carried out. This is an image of waiting for the right time and a career not yet completed. Shang Binghe explains: "He" and "He" are the same character, meaning to bear a load. The hidden trigram Gen represents timber and also bearing; "He" here also has the meaning of waiting and time, so it is said "He Cai Dai Shi" (waiting for the right time with materials). Gen represents the gate, Kan represents blockage and also sorrow, and Kan also represents solitude, so it is said "closing the door and worrying alone." The interacting trigrams Xun represents earthworms, the hidden trigram Kan represents winter, and Zhen represents dispersion, so it is said "no worry." Xun represents mulberry and silkworms, and also represents work, so it is said "women's work" — "Hong" and "Gong" are the same character. The "Hong Nu Xia Ji" (Red Women on the Loom) in the "Book of Han: Li Yi Ji Zhuan" has the phrase "Hong Nu Xia Ji," and Yan Shigǔ reads "Hong" as "Gong." The trigram Dui represents breaking, so the weaving work does not succeed. Notes: The character "Chou" (worry) in the Ji Gu Ge edition is "Bei" (sadness), which does not conform to the rhyme, and is therefore incorrect; here we follow the Song and Yuan editions. The character "Hong" in the Song and Yuan editions is "Gong," with the same meaning; here we follow the Ji Gu Ge edition.

渙。解商驚惶，散我衣裝，君不安邦。震為解、為商旅、為驚惶、為衣裝、為君，艮為邦，正反震故不安。○裝，汲古作裳，依宋元本。

The hexagram Family changes to the hexagram Dispersal. Lin's commentary says: Merchants are frightened and confused, scattering my clothes and belongings, and the ruler cannot maintain his state. This is ominous. Shang Binghe explains: Dispersal is composed of the trigram Water below and the trigram Wind above. The trigram Thunder is the main element, indicating merchants, alarm, clothing, and the ruler. The trigram Mountain represents the state. Within the hexagram, the trigram Thunder and its opposite trigram Thunder intersect, causing instability, hence the statement 'not at ease'. Note: The character '装' in the Jigusha edition is '裳', but here we follow the Song and Yuan editions.

節。害政養賊，背主人愆。跛行不安，國危為患。坤為政，坎折坤，故曰害政。坎為賊，震為主，艮為背、為覆震，故曰背主。震為足，兌折故跛行。艮為國，坎為危。○國危為患，汲古作國為危患，依宋元本。

The hexagram Family changes to the hexagram Moderation. Lin Ci said: ruining government affairs, harboring villains, abandoning the sovereign, and inviting calamities; limping and unstable in movement, the state is in peril and calamities abound. A great凶. Shang Binghe explained: Moderation has the trigram Dui below and Kan above. Kun represents government affairs, and Kan breaks Kun, hence 'harming government affairs'; Kan also represents thieves. Zhen represents the sovereign, Gen represents turning back, and it is also the reversed image of Zhen, hence 'abandoning the sovereign'. Zhen represents the feet, Dui represents breaking, hence 'limping'; Gen represents the state, and Kan represents danger. Notes: the last sentence 'the state is in peril and calamities abound' is recorded as 'the state is in peril and calamities abound' in the Ji Gu Ge edition, but here we follow the Song and Yuan dynasty editions.